5. Вопрос о сновидениях

5."Bhante nāgasena, imasmiṃ loke naranāriyo supinaṃ passanti kalyāṇampi pāpakampi, diṭṭhapubbampi adiṭṭhapubbampi, katapubbampi akatapubbampi, khemampi sabhayampi, dūrepi santikepi, bahuvidhānipi anekavaṇṇasahassāni dissanti, kiñcetaṃ supinaṃ nāma, ko cetaṃ passatī"ti?

King Milinda said: “Revered Nāgasena, men and women in this world see dreams pleasant and evil, things they have seen before and things they have not seen before, things they have done before and things they have not done before, dreams peaceful and terrible, dreams of matters near to them and distant from them, full of many shapes and innumerable colours. What is this that men call a dream, and who is it who dreams it?"

‘Venerable Nāgasena, men and women in this world see dreams pleasant and evil, things they have seen before and things they have not, things they have done before and things they have not, dreams peaceful and terrible, dreams of matters near to them and distant from them, full of many shapes and innumerable colours. What is this that men call a dream, and who is it who dreams it?’

Почтенный Нагасена! Мужчины и женщины видят на этом свете во снах всякое: благое и греховное, виданное и невиданное, бывалое и небывалое, страшное и нестрашное, далекое и близкое, видят многие тысячи разнообразных вещей. Что же такое сон и кто его видит?

"Nimittametaṃ, mahārāja, supinaṃ nāma, yaṃ cittassa āpāta [āpātha (sī. pī.)] mupagacchati.

“This that is called a dream, sire, is a suggestion that comes into the focus of the mind.

‘It is a suggestion, O king, coming across the path of the mind which is what is called a dream.

– Сон, государь, есть знамение776, попадающее в поле сознания777.

Chayime, mahārāja, supinaṃ passanti, vātiko supinaṃ passati, pittiko supinaṃ passati, semhiko supinaṃ passati, devatūpasaṃhārato supinaṃ passati, samudāciṇṇato supinaṃ passati, pubbanimittato supinaṃ passati, tatra, mahārāja, yaṃ pubbanimittato supinaṃ passati, taṃ yeva saccaṃ, avasesaṃ micchā"ti.

There are six kinds of people who see dreams: the person who suffers from wind, the bilious person, the phlegmatic person, the person possessed of a deva, the person influenced by his own habits, and the person who sees a dream as a portent. Among these, sire, only the last kind is true, the rest are false.”

And there are six kinds of people who see dreams—the man who is of a windy humour, or of a bilious one, or of a phlegmatic one, the man who dreams dreams by the influence of a god, the man who does so by the influence of his own habits, and the man who does so in the way of prognostication. And of these, O king, only the last kind of dreams is true; all the rest are false.’

Сны видят в шести случаях, государь: страдающий расстройством ветров видит сны; страдающий расстройством желчи видит сны; страдающий расстройством слизи видит сны778; по наваждению от духов видят сны; оттого что постоянно с чем-то сталкиваются, видят об этом сны; по вещему знамению видят сны. Из всех них, государь, лишь сон от вещего знамения истинен, а прочие – ложны.

"Bhante nāgasena, yo pubbanimittato supinaṃ passati, kiṃ tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, taṃ vā nimittaṃ cittassa āpātamupagacchati, añño vā āgantvā tassa ārocetī"ti?

“Revered Nāgasena, in regard to him who sees a dream as a portent, does his mind, going along of its own accord, seek for that portent, or does that portent come into the focus of the mind, or does anyone else come and tell him of it?"

‘Venerable Nāgasena, when a man dreams a dream that is a prognostication, how is it? Does his own mind set out itself to seek the omen, or does the prognostication come of its own accord into the path of his mind, or does some one else come and tell him of it?’

– Почтенный Нагасена, если некто по вещему знамению видит сон, то как это происходит: само ли его сознание идёт и выбирает это знамение, или же знамение приходит в поле сознания, или же кто-то другой приходит и объявляет ему?

"Na, mahārāja, tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, nāpi añño koci āgantvā tassa āroceti, atha kho taṃ yeva nimittaṃ cittassa āpātamupagacchati.

“It is not, sire, that his mind, going along of its own accord, seeks for that portent, nor does anyone else come and tell him of it, but that very portent comes into the focus of his mind.

‘His own mind does not itself seek the omen, neither does any one else come and tell him of it. The prognostication comes of its own accord into his mind.

– Само сознание не идет и не выбирает знамение, государь, и никто иной не приходит и не объявляет ему, но само знамение попадает в поле сознания.

Yathā, mahārāja, ādāso na sayaṃ kuhiñci gantvā chāyaṃ vicināti, nāpi añño koci chāyaṃ ānetvā ādāsaṃ āropeti [āroceti (ka.)], atha kho yato kutoci chāyā āgantvā ādāsassa āpātamupagacchati, evameva kho, mahārāja, na tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, nāpi añño koci āgantvā āroceti, atha kho yato kutoci nimittaṃ āgantvā cittassa āpātamupagacchatī"ti.

It is like a mirror that does not go anywhere to seek for a reflection, nor does anyone else bringing a reflection put it on the mirror, but from wherever the reflection comes it appears in the mirror.”

It is like the case of a looking-glass, which does not go anywhere to seek for the reflection; neither does any one else come and put the reflection on to the looking-glass. But the object reflected comes from somewhere or other across the sphere over which the reflecting power of the looking-glass extends.’

Скажем, государь, зеркало не идет само и не выбирает себе изображение, и никто иной не приводит изображение и не устанавливает его в зеркале, однако оттуда или отсюда приходит изображение и попадает в поле зеркала. Вот точно так же, государь, само сознание не идет и не выбирает знамение, и никто иной не приходит и не объявляет ему, но само знамение попадает в поле сознания.

"Bhante nāgasena, yaṃ taṃ cittaṃ supinaṃ passati, api nu taṃ cittaṃ jānāti 'evaṃ nāma vipāko bhavissati khemaṃ vā bhayaṃ vā'ti?

“Revered Nāgasena, does the mind that sees a dream also know, “Thus will be the result: peaceful or frightening’?"

‘Venerable Nāgasena, does the same mind which sees the dream also know: “Such and such a result, auspicious or terrible, will follow?” ’

– Почтенный Нагасена, если некое сознание видит сон, то знает ли это сознание, что именно он принесет: будет ли это радостным или страшным?

"Na hi, mahārāja, taṃ cittaṃ jānāti 'evaṃvipāko bhavissati khemaṃ vā bhayaṃ vā'ti, nimitte pana uppanne aññesaṃ katheti, tato te atthaṃ kathentī"ti.

“No, sire, that is not so. When the portent has arisen, he speaks to others about it and they then speak to him of its meaning.”

‘No, that is not so, O king. After the omen has occurred he tells others, and then they explain the meaning of it.’

– Нет, государь, само сознание не знает, что он принесет и будет ли это радостным или страшным. Но когда явилось знамение, рассказывают другим, а те разъясняют, что это значит.

"Iṅgha, bhante nāgasena, kāraṇaṃ me dassehī"ti.

“Please give me a simile to explain this, revered Nāgasena.”

‘Come, now, Nāgasena, give me a simile to explain this.’

– Пожалуйста, почтенный Нагасена, поясни это.

"Yathā, mahārāja, sarīre tilakā pīḷakā daddūni uṭṭhahanti lābhāya vā alābhāya vā, yasāya vā ayasāya vā, nindāya vā pasaṃsāya vā, sukhāya vā dukkhāya vā, api nu tā, mahārāja, pīḷakā jānitvā uppajjanti 'imaṃ nāma mayaṃ atthaṃ nipphādessāmā"'ti?

“It is, sire, as the moles or boils or itches that arise on a man’s body are to his gain or loss, his repute or disrepute, to his praise or blame, to his happiness or sorrow. But as these boils arise, sire, do they know: “We will bring about such and such an event’?"

‘It is like the marks, O king, and pimples, and cutaneous eruptions which arise on a man’s body to his profit or loss, to his fame or dishonour, to his praise or blame, to his happiness or woe. Do in that case the pimples come because they know: “Such and such is the event which we shall bring about?” ’

– Например, государь, на теле появляются иногда пятна, бородавки и высыпания, предвещая собою прибыль и убыль, честь и бесчестье, хулу и хвалу, счастье и злосчастье779. Разве знают, государь, сами эти пятна и бородавки, что именно они должны произвести?

"Na hi, bhante, yādise tā okāse pīḷakā sambhavanti, tattha tā pīḷakā disvā nemittakā byākaronti 'evaṃ nāma vipāko bhavissatī"'ti.

“No, revered sir. But according to the place where these boils occur, so do the fortune-tellers, seeing them there, explain, “Such indeed will be the result.’"

‘Certainly not, Sir. But according to the place on which the pimples have arisen, the fortune-tellers, making their observations, give decision, saying: Such and such will be the result.” ’

– Нет, почтенный. Если уж случилось такое, что вскочили бородавки, то на эти бородавки должны посмотреть толкователи знамений и сказать, какие последствия от этого будут.

"Evameva kho, mahārāja, yaṃ taṃ cittaṃ supinaṃ passati, na taṃ cittaṃ jānāti 'evaṃ nāma vipāko bhavissati khemaṃ vā bhayaṃ vā'ti, nimitte pana uppanne aññesaṃ katheti, tato te atthaṃ kathentī"ti.

“Even so, sire, the mind that sees the dream does not know, “Thus will be the result: peaceful or frightening.’ But when the portent has arisen, he speaks to others about it and they then speak to him of its meaning.”

‘Well, in the same way, O king, it is not the same mind which dreams the dream which also knows: “Such and such a result, conspicuous or terrible, will follow.” But after the omen has occurred he tells others, and they then explain the meaning of it.’

– Вот точно так же, государь, если некое сознание видит сон, то само это сознание не знает, что именно он принесет и будет ли это радостным или страшным. Но когда явилось знамение, рассказывают его другим, а те разъясняют, что это значит.

"Bhante nāgasena, yo supinaṃ passati, so niddāyanto, udāhu jāgaranto [jagganto (sī. pī.)] passatī"ti?

“Revered Nāgasena, does he who sees a dream see it when he is awake or asleep?"

‘Venerable Nāgasena, when a man dreams a dream, is he awake or asleep?’

– Почтенный Нагасена, спит или бодрствует тот, кто видит сновидение?

"Yo so, mahārāja, supinaṃ passati, na so niddāyanto passati, nāpi jāgaranto passati.

“Neither the one, sire, nor yet the other.

‘Neither the one, O king; nor yet the other.

– Тот, кто видит сновидение, государь, не спит и не бодрствует.

Api ca okkante middhe asampatte bhavaṅge etthantare supinaṃ passati.

It is in the interval between being drowsy and not having yet reached the unconscious state138 that one sees a dream.

But when his sleep has become light, and he is not yet fully conscious, in that interval it is that dreams are dreamt.

Он видит сновидение в том промежуточном состоянии, когда наступает сон, но вхождение в бессознательное780 еще не произошло.

Middhasamārūḷhassa, mahārāja, cittaṃ bhavaṅgagataṃ hoti, bhavaṅgagataṃ cittaṃ nappavattati, appavattaṃ cittaṃ sukhadukkhaṃ nappajānāti, appaṭivijānantassa supino na hoti, pavattamāne citte supinaṃ passati.

When a man is drowsy his mind is entering the unconscious state; a mind that is entering the unconscious state does not function; a mind that is not functioning is not susceptible to happiness or suffering. There is no dream for one who is not susceptible. When the mind is functioning it sees a dream.

When a man is in deep sleep, O king, his mind has returned home (has entered again into the Bhavaṅga), and a mind thus shut in does not act, and a mind hindered in its action knows not the evil and the good, and he who knows not has no dreams. It is when the mind is active that dreams are dreamt.

У того, кто крепко заснул, государь, сознание вступило в поток бессознательного. В потоке бессознательного сознание не работает, неработающее сознание не различает приятного и неприятного, а если нет распознавания, то нет и сновидения. Сновидение можно видеть тогда, когда сознание работает.

"Yathā, mahārāja, timire andhakāre appabhāse suparisuddhepi ādāse chāyā na dissati, evameva kho, mahārāja, middhasamārūḷhe citte bhavaṅgagate tiṭṭhamānepi sarīre cittaṃ appavattaṃ hoti, appavatte citte supinaṃ na passati.

As, sire, in dense darkness where there is no light, no shadow can be seen on even a well-burnished mirror, even so, sire, a mind that has entered the unconscious state is not functioning though it is in the physical frame. A mind that is not functioning does not see a dream.

just, O king, as in the darkness and gloom, where no light is, no shadow will fall even on the most burnished mirror, so when a man is in deep sleep his mind has returned into itself, and a mind shut in does not act, and a mind inactive knows not the evil and the good, and he who knows not does not dream. For it is when the mind is active that dreams are dreamt.

Например, государь, в беспросветной, непроглядной темноте даже в самом чистом зеркале не видно никакого изображения. Вот точно так же, государь, если человек крепко заснул и сознание вступило в поток бессознательного, то, хотя тело и продолжает существовать, сознание его не работает, а раз сознание не работает, то сновидение увидеть невозможно.

Yathā, mahārāja, ādāso, evaṃ sarīraṃ daṭṭhabbaṃ; yathā andhakāro, evaṃ middhaṃ daṭṭhabbaṃ; yathā āloko, evaṃ cittaṃ daṭṭhabbaṃ.

As the mirror, sire, so should the physical frame be understood, as the darkness sleep, as the light the mind.

As the mirror, O king, are you to regard the body, as the darkness sleep, as the light the mind.

Здесь, государь, зеркалу следует уподоблять тело, темноте уподоблять сон, свету уподоблять сознание.

"Yathā vā pana, mahārāja, mahikotthaṭassa sūriyassa pabhā na dissati santā yeva sūriyarasmi appavattā hoti, appavattāya sūriyarasmiyā āloko na hoti, evameva kho, mahārāja, middhasamārūḷhassa cittaṃ bhavaṅgagataṃ hoti, bhavaṅgagataṃ cittaṃ nappavattati, appavatte citte supinaṃ na passati.

Or again, O king, just as the glory of a sun veiled in fog is imperceptible, as its rays, though they do exist, are unable to pierce through, and as when its rays act not there is no light, so when a man is in deep sleep his mind has returned into itself, and a mind shut in does not act, and a mind inactive knows not the evil and the good, and he who knows not does not dream. For it is when the mind is active that dreams are dreamt.

Или, например, государь, когда стоит туман, то солнечного сияния не видно. Солнечные лучи не исчезли, но они не достигают земли, а раз солнечные лучи не достигают земли, то ясного света нет. Вот точно так же, государь, если человек крепко заснул и сознание вступило в поток бессознательного, то, хотя тело и продолжает существовать, сознание его не работает, а раз сознание не работает, сновидение увидеть невозможно.

Yathā, mahārāja, sūriyo, evaṃ sarīraṃ daṭṭhabbaṃ; yathā mahikottharaṇaṃ, evaṃ middhaṃ daṭṭhabbaṃ; yathā sūriyarasmi, evaṃ cittaṃ daṭṭhabbaṃ.

As the sun, O king, are you to regard the body, as the veil of fog sleep, as the rays the mind.

Здесь, государь, солнцу следует уподоблять тело, туману уподоблять сон, солнечным лучам уподоблять сознание.

"Dvinnaṃ, mahārāja, santepi sarīre cittaṃ appavattaṃ hoti, middhasamārūḷhassa bhavaṅgagatassa santepi sarīre cittaṃ appavattaṃ hoti, nirodhasamāpannassa santepi sarīre cittaṃ appavattaṃ hoti, jāgarantassa, mahārāja, cittaṃ lolaṃ hoti vivaṭaṃ pākaṭaṃ anibaddhaṃ, evarūpassa citte nimittaṃ āpātaṃ na upeti.

“In two circumstances, sire, the mind is not functioning though the physical frame exists: when the mind has entered the unconscious state and when the mind has attained cessation. 139 When a man is awake, sire, his mind is astir, open, natural, untramelled. A portent does not come into the focus of such a mind.

‘Under two conditions, O king, is the mind inactive though the body is there—when a man being in deep sleep the mind has returned into itself, and when the man has fallen into a trance. The mind of a man who is awake, O king, is excited, open, clear, untrammelled, and no prognostication occurs to one whose mind is so.

В двух случаях, государь, сознание не работает, хотя тело сохранно: у того, кто крепко заснул и вошел в поток бессознательного, сознание не работает, хотя тело сохранно; и у того, кто вошел в йогическое торможение781, сознание не работает, хотя тело сохранно. Во время бодрствования, государь, сознание подвижно, открыто, обыденно, безудержно, и в поле такого сознания знамение не попадает.

Yathā, mahārāja, purisaṃ vivaṭaṃ pākaṭaṃ akiriyaṃ arahassaṃ rahassakāmā parivajjenti, evameva kho, mahārāja, jāgarantassa dibbo attho āpātaṃ na upeti, tasmā jāgaranto supinaṃ na passati.

As, sire, those desiring secrecy avoid the man who is open, natural, unwise and unreserved, even so, sire, the deva-like purpose of the portent does not come into focus for one who is awake.

Just, O king, as men seeking concealment avoid the man who is open, candid, unoccupied, and unreserved—just so is it that the divine intention is not manifested to the wakeful man, and the man who is awake therefore sees no dream.

Скажем, государь, как открытого, обыденного, бездеятельного, нетаящегося человека избегают те, кому нужно сохранить тайну, вот точно так же, государь, вещие смыслы не попадают в поле бодрствующего сознания, а потому бодрствующий не видит снов.

Yathā vā pana, mahārāja, bhikkhuṃ bhinnājīvaṃ anācāraṃ pāpamittaṃ dussīlaṃ kusītaṃ hīnavīriyaṃ kusalā bodhipakkhiyā dhammā āpātaṃ na upenti, evameva kho, mahārāja, jāgarantassa dibbo attho āpātaṃ na upeti, tasmā jāgaranto supinaṃ na passatī"ti.

Or as, sire, the wholesome states that are helpful to enlightenment do not come into focus for a monk whose way of living is torn, who indulges in bad habits, is evil, poor in morality, idle and low in energy, even so, sire, the devalike purpose of the portent does not come into focus for one who is awake. Therefore he who is awake does not see a dream.”

Or again, O king, just as the qualities which lead to wisdom are found not in that brother whose mode of livelihood and conduct are wrong, who is the friend of sinners, wicked, insolent, devoid of zeal—just so is it that the divine intention is not manifested to the wakeful man, and the man who is awake, therefore, sees no dream.’

Или, скажем, государь, если монах себя не блюдет, дурно себя ведет, якшается с грешниками, преступает нравственность, нерадив и разболтан, то благие просветительные дхармы не попадают в поле его сознания, вот точно так же, государь, вещие смыслы не попадают в поле бодрствующего сознания, а потому бодрствующий не видит снов.

"Bhante nāgasena, atthi middhassa ādimajjhapariyosāna"nti?

“Revered Nāgasena, is there a beginning, a middle and an end in sleep?"

‘Venerable Nāgasena, is there a beginning, a middle, and an end in sleep?’

– Почтенный Нагасена, есть ли у сна начало, середина и полнота?

"Āma, mahārāja, atthi middhassa ādimajjhapariyosāna"nti.

“Yes, sire, there is.”

‘Yes, O king, there is.’

– Да, государь, есть начало сна, есть середина сна, есть полнота сна.

"Katamaṃ ādi, katamaṃ majjhaṃ, katamaṃ pariyosāna"nti?

“Which then is the beginning, which the middle and which the end?"

‘Which then is the beginning, which the middle, and which the end?’

– Каково начало, какова середина, какова полнота?

"Yo, mahārāja, kāyassa onāho pariyonāho dubbalyaṃ mandatā akammaññatā kāyassa, ayaṃ middhassa ādi; yo, mahārāja, kapiniddāpareto vokiṇṇakaṃ jaggati [vokiṇṇataṃ gacchati (nisya)], idaṃ middhassa majjhaṃ; bhavaṅgagati pariyosanaṃ.

“The feeling of oppression and inability in the body, sire, of weakness, slackness and inertness—that is the beginning of sleep. The light “monkey-sleep’ when one lies half awake, half asleep—that is the middle of sleep. When the mind has gone into the unconscious state—that is the end of sleep. It is when one has reached the middle stage, sire, that one sees a dream.

‘The feeling of oppression and inability in the body, O king, of weakness, slackness, inertness—that is the beginning of sleep. The light “monkey’s sleep” in which a man still guards his scattered thoughts —that is the middle of sleep. When the mind has entered into itself—that is the end of sleep.

– Начало сна, государь, есть телесная скованность, обволакивание, слабость, вялость и нерабочее состояние тела. Когда на человека находит обезьянья дрема и он бодрствует и спит вперемежку, это середина сна. Нахождение в потоке бессознательного есть его полнота.

Majjhūpagato, mahārāja, kapiniddāpareto supinaṃ passati.

And it is in the middle stage, O king, in the “monkey’s sleep” that dreams are dreamt.

Yathā, mahārāja, koci yatacārī samāhitacitto ṭhitadhammo acalabuddhi pahīnakotūhalasaddaṃ vanamajjhogāhitvā sukhumaṃ atthaṃ cintayati, na ca so tattha middhaṃ okkamati, so tattha samāhito ekaggacitto sukhumaṃ atthaṃ paṭivijjhati, evameva kho, mahārāja, jāgaro na middhasamāpanno, majjhūpagato kapiniddāpareto supinaṃ passati.

As, sire, someone living with self-restraint, composed in mind, steadfast as to the mental object, his discernment unshaken, goes into a wood that is rid of tumult and noise and thinks over some subtle matter and, without falling asleep but with the mind one-pointed, penetrates that subtle matter, even so, sire, it is one who has entered the light “monkey-sleep’ that sees a dream.

Just, O king, as when a man self-restrained with collected thoughts, stedfast in the faith, unshaken in wisdom, plunges deep into the woods far from the sound of strife, and thinks over some subtle matter, he there, tranquil and at peace, will master the meaning of it—just so a man still watchful, not fallen into sleep, but dozing in a “monkey’s sleep,” will dream a dream. As the sound of strife, so, O king, are you to regard wakefulness, and as the lonely wood the “monkey’s sleep.”

Представь, государь, что некий подвижник с сосредоточенной мыслью, с неколебимым разумом, твердый в дхарме углубляется в лес, далекий от суетного шума, и размышляет там о тонких предметах. Он там вовсе не спит, но сосредоточенной, нацеленной мыслью постигает тонкие предметы своих раздумий. Вот точно так же, государь, сновидение видит тот, кто не вполне еще заснул и наполовину бодрствует, кто вошел в обезьянью дрему, находится в состоянии обезьяньей дремы.

Yathā, mahārāja, kotūhalasaddo, evaṃ jāgaraṃ daṭṭhabbaṃ; yathā vivittaṃ vanaṃ, evaṃ kapiniddāpareto daṭṭhabbo ; yathā so kotūhalasaddaṃ ohāya middhaṃ vivajjetvā majjhattabhūto sukhumaṃ atthaṃ paṭivijjhati, evaṃ jāgaro na middhasamāpanno kapiniddāpareto supinaṃ passatī"ti.

As, sire, the tumult and noise, so should wakefulness be understood; as the secluded wood so should the “monkey-sleep’ be understood; and as that man who, leaving behind the tumult and noise and avoiding sleep and being one of balanced mind, penetrates that subtle matter, even so the still watchful man, not fallen into sleep but dozing in a “monkey- sleep,’ sees a dream.”

And as that man avoiding the sound of strife, keeping out of sleep, remaining in the middle stage, will master the meaning of that subtle matter, so the still watchful man, not fallen into sleep, but dozing in a “monkey’s sleep,” will dream a dream.’

Здесь, государь, суетному шуму следует уподоблять настоящее бодрствование, безлюдному лесу уподоблять состояние обезьяньей дремы; как подвижник, оставив позади себя суетный шум и не поддаваясь сну, находится в среднем состоянии и в нем постигает тонкие предметы своих раздумий, вот точно так же сновидение видит тот, кто как бы бодрствует, не заснул еще вполне и находится в состоянии обезьяньей дремы.

"Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī"ti.

“It is good, revered Nāgasena; so it is, therefore do I accept it.”

‘Very good, Nāgasena! That is so, and I accept it as you say.’

– Отлично, почтенный Нагасена. Да, это так, я с этим согласен.